Imprimatur, Antho. Sanders, Reverendissimo in Christo Patri & Domino Domino Gilberto Archiepisc. Cant. à Sacris Domesticis. Julii 2. Ex Aedibus Lambethanis. The Right Way to VICTORY: Discovered in a SERMON, Preached at Guildhall Chapel before the Lord Mayor of London, June 22. 1673. By Francis Gregory D. D. Rector of Hambleton in the County of Bucks, and Chaplain in Ordinary to his Sacred Majesty. Printed at the Request of the Lord Mayor. LONDON, Printed by E. Flesher, for Richard Royston, Bookseller to His most Sacred Majesty. MDCLXXIII. TO The Right Honourable S r. ROBERT HANSON, K t. Lord Mayor of the City of LONDON. My Lord, 'TIS from the undeserved Mercy of our God, and the tender care of our Sovereign and his anointed, that we now see, to the great satisfaction of our Friends and the terror of our Enemies, the great City of England, lately consumed with flames and entombed in its own Ashes; not only raised again, but advanced to that high degree of Splendour and Magnificence, that now it much exceeds its Self, and perhaps all other Cities of the World besides. 'Tis well known, as well to our Adversaries as to our Allies, that London is, not only the Metropolis of England, but its strength, treasury, and glory too. Such is the number of its Inhabitants; such is the stateliness of its structures; such is the wealth of its Merchants, Companies, and Chamber; that we may easily conclude, that, One London is more concerned in the success of the present War, than all our Cities besides. The quarrel, betwixt us and our neighbours beyond the Sea, is of grand importance; the Dispute is, Whether the New States of Holland shall brave it over the Ancient Kings of England? whether Rebels shall Lord it over Sovereigns? whether the Texel shall rule the Ocean? or, that which is all one, whether Amsterdam shall give check to London, and Law to the World? My Lord, the matter now referred to the decision of the sword, being of so great Moment; every Englishman, every Magistrate, every Corporation, but especially that of London, stands obliged to do, whatever may be done, for the just honour of our Prince, the security of our Trade, and the establishment of our Church and Nation. I do not doubt, but your Lordship's Mace, when occasion is offered, will be employed to defend his Majesty's Crown; I do not question, but your Lordship's Sword, when matters so require, will be readily drawn to protect his Majesty's Sceptre; there's no good Christian, but is a good subject too; and there's no good subject, but will sacrifice his Honour, his Power, his Estate, his Blood, his Life, in the just vindication of his Sovereign. But yet, there is something more than all this, that must be done; our holy God, that is so justly displeased with our Nation, must be reconciled; Religion, that is so much decayed, must be repaired; sin, that is grown so bold and daring, must be suppressed; and amongst the many detestable vices of this age, there is none, that ruins us more, than drunkenness and whoredom; the abuse of good wine, and the use of bad women. And could we but once see a restraint laid on sin; could we but once see every accursed thing removed from our Cities, our Camp, and our Court, we might then hope, that our God would either bless us with peace, or prosper us in war. And this is the only design of this discourse; a design, which your Lordship was pleased so far to approve, as to invite me to make it Public. And since, through your Lordship's encouragement, the Press hath sent that abroad into the world, which was designed for the Pulpit only, as I humbly beg your Lordship's kind Patronage, so do I earnestly crave the Readers serious consideration; with this assurance, that if the matter of this seasonable discourse be duly weighed, and the Rules delivered therein be conscientiously practised, this poor Paper-Pellet will conduce more towards the gaining of a glorious Victory, than all our Musket and Canon shot. With my Prayer to Almighty God, that he would so bless your Lordship's Government, that the Inhabitants of your City may be preserved from Sword and Pestilence, and its sumptuous Buildings from further Flames, I am Your Lordship's Friend and Servant, Francis Gregory. The Right way to VICTORY. DEUT. 23. 9 When the Host goeth forth against thine enemies, then keep thee from every wicked thing. THat a constant and uniform obedience is due to the great God of heaven, at all times and in all conditions whatsoever, 'tis beyond dispute; and that man is universally obliged at all seasons, and in all cases imaginable, to abstain from sin, there's none can doubt, except it be some stupid soul, that is insensible what Hell doth mean, or Heaven is worth. But although such an uninterrupted course of obedience be indeed a thing, which God doth ever require, and man must always yield, yet there are such and such conjunctions and nicks of time, wherein we are engaged, not only by Gods Perpetual and general laws, but by his particular Providences and our own private concerns, to practise Holiness, and cease from sin. In serene and Halcyon days, when God smiles upon our Nation, methinks were there not command to require it, yet our own ingenuity, gratitude, and the great Gentleness of Christianity should constrain us, when we abound with mercies, to love and serve that good God, which giveth them. And when our Nation groans under the just displeasure of Heaven, when the great God thunders just over our heads in black and dreadful clouds, had we no Engagement besides, yet methinks our present fears and apprehensions of imminent dangers should oblige us, in the midst of judgements, to avoid and detest those sins which bring them. That's our case and our great Concern this day; there is a war commenced, and the sword is drawn: and that this war may prove successful; that this sword may enter where it should; that our armies and navies may prove victorious; what must be done, that great Moses, who had the conduct of Gods own armies, and was a warrior as well as a Prophet, doth thus inform us — when the Host goeth forth against thine enemies, then keep thee from every wicked thing. The words are familiar and easy, and so need no exposition: there are two things considerable in them; 1. God's severe and strict Command— Keep thee from every wicked thing— that's our duty— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Hebrew --- 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 --- saith the LXX— Caveto— saith the — Arabic— take heed— beware, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every wicked thing. 2. Man's Particular season, wherein this great Command must, in an especial manner, be obeyed; and when is that — when the Host goeth forth against thine enemies: then, keep thee from every wicked thing; if ever ye will do it, do it then. The substance of the text, and the sum of our discourse will lie in this short conclusion; namely, That a Nation, engaged in War, is, upon that very account, the more obliged to abstain from every sin, but much more from foul ones. Most certain it is, there is nothing to be named in all the world, that doth render a people so unfit for War, as sin; see why in seven particulars. 1. Sin doth much impoverish that Nation, where it reigns: Doubtless, the poorer a Nation is, 'tis the more unfit to prepare for War; a good bank, a rich treasure is well styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the nerves of War. 'Tis an old rule ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fight with silver as well as steel; there must be supplies of money as well as men. But as for sin and vice, like a Thief, it picks the subjects purse, and who shall fill the King's Exchequer then? That any person or Nation should be highly debauched, and yet grow rich, 'tis seldom seen: See what Moses tells such a sinner, Cursed shall be thy basket and thy store; Certainly, where the moth Deut. 28. 17. frets, the garment must decay; If there be a worm at the root, the Prophet's gourd must wither: So here; if the curse of God attend the sinner's estate, 'tis not strange, that it melt away. But the truth is, there needs no curse to make the sinner poor; he doth it fast enough himself. So the adulterer— by means of a whorish woman is a man Pro. 6. 2●. brought to a morsel of bread. Thus drunkards and gluttons too, the glutton and the drunkard shall come Pro. 23. 21. to poverty; but what wonder's that? — una comedunt Patrimonia mensa— saith Juvenal, they devour an estate at a meal; They empty their bags into bottles, their Coffers into Hogsheads; they exchange estates with the Vintner, they buy his wine, and he their land. Thus do men, like Cleopatra, drink down Pearls and Jewels; they swallow down their Camels; nay, they throw down Lordships and Manors, and so become drunkards first, and beggars next. 2. Sin doth much destrow the strength of that Nation wherein it reigns; it impairs the health, and takes away the lives of men. Thus St. Paul, For this cause many are sick and weak, and many also sleep. 1 Cor. 11. 30. Certainly, the more populous and strong a Nation is,, the more fit it is to fight, Pugnare Thracum est, saith Horace; the Thracians, that sturdy Nation, are fit for War. 'Tis good Counsel — Be strong for 2 Cor. 2. 5. 8. battle— where numbers are great, where soldiers are vigorous, the victory, in ordinary Providence, seems so much the surer. God indeed can fight and conquer with the weakest Armies; God could fight and beat Proud Pharaoh with squadrons of louse, but man must fight with Lions; God could conquer with soldiers too weak for Domitian's bodkin, even pitiful flies; yea, but the Romans could not do it without their Eagles. Methinks, that General should despair of conquest, that should lead an Army of such impotent and crazy Persons, that were more sit for a crutch, than a sword, for a couch, than a field. And this is that sorry plight, into which Debauchery brings a Nation; 'tis but sad to consider, what numbers of persons are this day under the Physician and Chirurgeon, that might have been under the General; Men, that have made themselves fit only for an Hospital, that might have been fit for a Navy. Tell me, Sirs, are the wounds of Venus become more Honourable than those of Mars? is it more gentile to linger or die of the Frenchman's disease, than run the hazard of the Dutchmans' sword; is it indeed more noble, by debauchery and vice Cowardly, to retire into our own graves, than by virtue and Courage to force our enemies into theirs? Sure I am, if we would beat our open adversaries, how strong soever, we must first subdue our Private lusts, which make us weak. Thus Moses, Keep my Deut. 11. 8. Commandments, that ye may be strong; our strength lieth in our Religion, Chastity, and Sobriety. I dare affirm, to spare the Dutchmans' Brandee is the surest Course to spill his blood; but if not, if we beat them, at their sin, we shall scarce beat them at their weapon too; if we beat them at the wine, we shall find it the harder to beat them on the water too. 'Tis an everlasting truth, where vice and debauchery reigns, it layeth such vast multitudes in their Beds, and such numbers in their graves, that the poor Nation, as with the loss of so many limbs, so much blood and spirits groweth faint and weak, and so becomes less fit for War. 3. Sin doth much abate and sink the courage of that Nation, where it reigns. There is no Accomplishment, that doth more adorn a soldier, and promise victory, than an undaunted courage, Prowess, and Gallantry of soul. This was the main thing required by God himself in the General of his own Army — Only be thou strong and very courageous; but who is Josh. 1. 7. this man of metal? Solomon telleth us — The righteous Pro. 28. 1. is bold as a Lion— but what's the sinner then? the same verse informs us — the wicked fly, when no man pursueth— stout soldiers indeed! Persons exceeding fit for War! but who can blame them? is it strange, that that person should be a coward, who all along hath been a sinner! is it a wonder, that any considering Person dares not fight, who knows himself in a condition unfit to die? alas! Conscience tells him, if he be slain this moment, he is like to be damned the next; if the sword send him into his grave, 'tis like to send him into Hell too—. Certain it is, there's none so fit to war with man, as he, that is at peace with God. I read, that when Pope Vrbane the second sent an Army to the Holy land, that he might raise their spirits by excluding all fear of death and Hell, he promised every man of them a full Pardon of all their sins, the guilt whereof might otherwise have dogged them, and justly made them cowards. Such a Politician was the crafty Pope; and so is the Turk too, who encourageth his soldiers to the most dangerous attempts, not so much with present pay, as with certain promises of future happiness in another world. And doubtless, there's nothing in all the world, that can raise a man's courage like to this; pardon of sin, assurance of glory, removes all jealousies and quickens the spirit; innocence of life, freedom from guilt, like silver and polished armour it adorns and secures too. Methinks, that Person who hath foiled the Devil, need fear no man: he that is sure of Heaven, need fear no danger, that earth can threaten; if the enemy kill him, he doth but so much the sooner crown him; if he die a soldier, he shall the quicker live a Saint. But alas! such encouragements as these, which may justly prevent all fears and create a valour, the sinner wants; and if so, there is a necessity that he remain a coward, except perhaps he prove a desperate Atheist; except perhaps he can arrive to that high pitch of modern Gallantry, that he dares, in the service of his Country, as well as in the quarrels of a Mistress, not only die, but be damned too. Sure we are, the guilt of sin, the fear of death, the dread of Hell, cannot choose, in all considering Persons, but abate and cool that courage, which is required to make a Nation fit for War. 4. Sin doth sadly deseat all the Policy and wisest Counsels of that Nation, where it reigns. Tacitus, that great Statesman, tells us Inconsulti Impetus languescunt— force without counsel comes to nothing. Another thus, Plura Consiliis quam telis geruntur. There's more done by a Politic head, than an armed hand. That provision, mentioned, by the Prophet, is but necessary — I have counsel Isa. 36. ●. and strength for War— counsel to advise, strength to execute; what more can be desired? What less can serve? That's our case; we have the Buff coat and the Gown; the swordman and the statesman; an Army abroad and Councils at home, the great Council of the the Nation, the Privy Council of the King, the common Council of the City, yea and Councils of War too. But were every member of these Councils another Solon, another Achitophel, another Solomon, an Oracle, yet what would all their contrivances come too, if the alwise-God be provoked by sin to blast them? 'Tis that severe judgement, which God hath threatened over and and over against a wicked Nation — I will destroy the Counsel thereof— and so again— Isa. 19 3. I will make void the Counsel of Judah— and what's the issue? the very next words tell us — I will cause Jer. 19 7. them to fall before their enemy— I remember what Horace hath long since told us — Quos vult perdere Jupiter, dementat prius— if God infatuate, 'tis a sad sign, he intends to ruin; when once the brains be out, the life quickly followeth. 5. Sin doth strangely obstruct and frustrate the Prayers of that Nation, where it reigns. So useful is prayer in a time of War, that even Julian the Apostate, and other heathens, would never fight till they had first invoked their Gods. 'Tis observed of Judas Macchabaeus, that, till he had prayed, he never fought any battle but one, and in that one he was slain. What blessed effects prayer hath produced in War, Historians do inform us. Eusebius tells us, that in Aurelius his Army there was one legion styled by the Emperor himself— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Thundering legion— a Legion of Christians, who in a great want of water, obtained by their Prayer a sudden shower of rain to refresh the Roman army, and a storm of Thunder to confound their enemies. The Scriptures tell us — when Moses held up his hand, Israel prevailed— the hand of Moses had no Exod. 17. 11. weapon, yet it conquered. I remember that expression of a learned man — plùs ad victoriam valent piorum preces, quam Militum arma— A Religious person, who strikes no blow, who layeth no siege, except it be to Heaven, may gain the Conquest in his Closet; and although the Christian soldier must sometimes use his hands; yet best he fights, and doth most good upon his knees. Doubtless, to fast and pray, in a time of War, doth well; but if we pray now, and blaspheme anon; if we fast one day, and surfeit the next; if we seem religious in the Church, and then prove wanton in the Chamber? what then? When ye make many prayers, I will not hear; no, our sweetest Incense will be unsavoury; & the very best of our breath will but stink with God. Isa. 1. 15. I find, that when vice groweth bold and daring; when a Nation groweth highly wicked, God doth sometimes forbid his servants to interpose on their behalf — Pray not thou for this people— 'Tis a dreadful command, but there's reason for it; the Incorrigible sinner is a declared enemy to God; and if so, is it fit to Jer. 7. 16. pray, that God should prosper his designs? Our foul offenders are known to be Traitors against the Majesty of Heaven; and if so, is it handsome to pray, that God should crown and bless them? no, 'tis our great concern this day to lament with tears, and cast off with detestation, our grievous crimes, and reform our debauched lives; for if not, 'tis ten to one but our prayers for success and Victory may be thought too bold, and prove too vain. 6. Sin doth infallibly rob that Nation, where it reigns, of its strongest allies and best assistants. That great allies and powerful assistants are of singular use in War, experience showeth us; for, why else do all nations use them? And that their are no allies like God and his Angels, there's none, but an Atheist, doubts; but here's the misery, a vicious nation can neither gain nor keep them. I remember what God himself told Joshua, his own commander in chief — as I was with Moses, so will I be Josh. 1. ●. with thee— what an encouraging Promise is here; but is it absolute, or conditional? doth God oblige himself to be with Joshua's Army, however they live, and whatever they do? no; see how quickly the language of God is altered — I will not be with you any more— no? what's the matter? — I will not be with you any more, Josh. 7. 12. except ye destroy the accursed thing— That's our business; here is our interest; if there be such and such accursed things amongst us, they must be removed, they must be quite destroyed; or else we cannot reasonably expect, that God should help us. 'Tis true, we have already such and such allies, and great ones too; and that we have such and assistances; such and such Men of War besides our own, we must bless our God and thank our King. But yet notwithstanding, how numerous soever our Auiliaries and Navies are, there is one Man of War yet more, that must be engaged too; and who that is Moses tells us — The Lord is a Man of War— let's but secure to Exod. 15. 3. ourselves this Man of War, and we secure the conquest too. Sure we are, our other allies, how strong soever, are nothing to this; what's an earthly Monarch to the great God of Heaven? What's the Commander of some few Squadrons to the great Lord of Hosts? What's a Prince, that can lend us but an handful of men, to that God, who can lend us thousands of mighty Angels? What's a Neighbour, that can lend us Ships and Canons, to that God who can lend us Thunder and Lightning, Storms and Tempests? if once this God become one of our auxiliaries, well may the Motto of Venice become the Motto of England too — Nec flatu, nec fluctu Moveor— neither winds nor waves can shake us; There's nothing can wrong us, but our selves; nothing can beat us, but our vice; nothing can fire our Ships, but our burning lust; nothing can rob us of our God's assistance, but that, which robs us of his Image too, and that's our sin. Yet once more, 7. Sin, debauchery, and vice, will infallibly make the great God, and with him his holy Angels, the Sun, the Moon, the Stars, even the whole creation, to become enemies to that unhappy Nation, where it reigns. Thus the Prophet — behold, I am against you, saith Isa. 13. 8. the Lord— O dreadful word! if God be against us, who can be for us? The Lord was an enemy— who Lam. 2. 5. then can or dares be a friend? If once it come to this: that God proves an enemy, the whole universe will be so too. Thus Claudian-Militat aether & conjurati veniunt in classica venti— and thus a better author too— the stars Judg. 5. 20. in their courses fought against Sisera. For, if we believe, that God certainly is, what Luther terms him, Rector mundi— the Governor of the World— we must believe, that all creatures whatsoever are, as Pineda words it — sub Dei vexillo— under Gods own banner, and do us good or harm, according as he commands them. I will not say, what some are apt to fear, that God is become an enemy to England; no, although vice doth strangely reign, yet God hath still amongst us a considerable number of Religious and Pious servants, whom he dearly loves, and for whose sake the Church and Kingdom stands. But as to the Nation in general, God hath given us very shrewd signs to suspect, that he doth not like our doings. When we consider the crimes, the many, the brutish, the devilish crimes, that are committed without control and that not by the rascality of ill bred people, but the better sort of men, whose actions do become examples and rules to inferior persons; we must acknowledge, that our holy God might justly cast us off for ever. And when we consider the sore, the many, the tremendious Judgements, judgements almost beyond example, that we have felt, and yet grow worse and worse, we have cause enough to be jealous, that God is at least still displeased and angry with us. The late mercies, which this Nation hath received, were beyond, not our deserts alone, but our very expectations too; tell me; was it not beyond our hopes, that, in spite of all opposers, God should, in a miraculous manner, restore the King to his Throne, the Bishop to his Chair, the Nobleman to his Honour, the Parliament to its Privileges, and every English man to his right, without one blow, without one drop of blood? But consider, what grateful acknowledgements hath this Nation made to God for this; and the consequences of this, many other signal mercies? Alas! Such an unkind return have we made to Heaven, that we may now say — Quantùm mutatus: O how is God's countenance changed! how strangely is it altered; his gracious smiles are now turned into such dreadful frowns, as if he meant to bury us in the wrinkles of his brow; we, that, through his favour, were lately surprised with mercies beyond our hopes, have now, through his wrath and our own follies, been surprised with Judgements, even beyond our fears. For, tell me, what man could have imagined, that our late Plague, begun in one single family, should in a few week's time, so spread itself, as to make so vast a City to become but one greater Pesthouse? that there should be such a strange Mortality, so many Deaths and Burials in every corner, that every Church might have changed its old name, and every Parish been justly styled a St. Sepulchers. Again, what man could have dreamt, that — casus in urbe frequens— an ordinary fire, begun in one little corner, should in four day's time, in despite of all that man could do, have reached and consumed so many thousand buildings, the houses of men, and the Temples of God too. But to come nearer the business of the Text: What man could have thought, that our near neighbours beyond the Sea, who were once the Poor distressed States, should ever have grown to that height, either of impudence to affront, or strength to withstand the King of England? who would have thought, that our old Petitioners should have ever become our new Controllers? that they, who were not able to secure to themselves a small spot of Land, should now claim the vast dominion of the Seas, and the main trade of the world? Sure I am, as it was the kindness or perhaps the imprudence of England, that once made them great, so it is the sin of England, that now makes them troublesome. When they were but in the egg, it was our kind warmth that hatched them; and although they are now grown up to be vipers, yet if our own sins created it not, they will never find a sting to wound us. If it be true, as some affirm, that our enemy's wickedness is full as great as our own, yet that consideration will not much relieve us; Their Vices are not our Virtues; nor will their Poison prove our Cordial. What if God should use the Dutchman as he doth the Turk, who is — flagellum Dei— the scourge of God; that Rod, which the dews of Heaven keep fresh and green and flourishing, that it may last the longer, and lash the sorer too? What if God make England and Holland, being Nations which mercies cannot win, nor judgements scare, so to weaken one another, that a third shall overrun them both? This is that, which we have some cause to fear, and many obligations to prevent; and surely, the way, the only ready way to do it, is, to obey this great command in my Text— When thine Host goeth forth against thine enemies, then keep thee from every wicked thing— Methinks, in a time of War, men, and men deeply concerned in the success too, should not so highly sin, and so provoke the great Lord of Hosts; Methinks, if we consider, that War is a solemn and serious thing, we should forbear even our innocent sports, much more our Hellish Crimes. 'Tis not for prudent Christians to act like the silly fish, that are observed to play most and grow even wanton, when the storm is rising. I am confident, it would even break our Hearts, and well it might, to see our Armies miscarry; to see our Ships burned with fire, or drowned in water; to see a few broken Vessels return laden with nothing else but poor wounded men, clothed with shame and rolled in blood; if such a spectacle would not please you, prevent it by your prayers, your tears, your virtuous lives, which are things, more likely than guns and swords, to gain the Conquest. I need not mind you, that the matters in dispute and danger are of huge concern! we do not sight for toys and trifles! no; the things contended for are the King and the Subject, the State and the Church; the Crown and the Mitre; Whatever it is that three kingdoms are worth, doth now lie at stake. Tell me then, shall we be such desperate fools, as to hazard all this for such or such a beloved sin? Shall we be such brutes, as to lose all this, and our souls to boot, for such or such a cursed lust? O remember what the Great God commands us, and that in order to success and Victory— Keep thyself from every wicked thing— Certainly, 'tis a wicked thing to be drunk; 'tis a wicked thing to blaspheme the name of God; 'tis a wicked thing to be unclean and wanton; 'tis a wicked thing to scoff at Religion, and to droll at any man or any thing, that is Holy; all this, and whatever else is wicked, we must resolve either to quit, or else to hazard all. If the Pope think it his concern to send into the field, as the Roman Pontifical words it — Vexillum sanctificatum, Ensem benedictum— an hallowed banner, a consecrated sword— Methinks we should think ourselves obliged to provide against our enemies, though not superstitious weapons; yet not Profane warriors neither; for, 'tis not the strong, but the clean hand, that best wields the sword; nor is it the stout, but the Pure Heart, that's most like to get the victory. 'Tis Religion, that engageth Heaven and defends earth; 'Tis this, that establisheth Thrones and Sceptres; 'tis this, that doth advance the Nobleman's honour, and makes his star shine so much the brighter; 'tis this, that makes a Nation beloved of God, and feared of men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 'Tis Religion and Virtue, that must beat our enemies and get us Triumphs; 'tis this, and nothing but this, that will give us, through the assistance and mercy of our God, a victorious and happy kingdom here on earth, and an eternal one in Heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.